Editing Analects (section)

=== Social philosophy ===
Confucius' discussions on the nature of the supernatural (§3.12; §6.20; §11.11) indicate his belief that while "ghosts" and "spirits" should be respected, they are best kept at a distance. Instead human beings should base their values and social ideals on moral philosophy, tradition, and a natural love for others. Confucius' social philosophy largely depended on the cultivation of ''[[Ren (Confucianism)|ren]]'' by every individual in a community.{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}

Later Confucian philosophers explained ''ren'' as the quality of having a kind manner, similar to the English words "humane", "altruistic", or "benevolent", but, of the sixty instances in which Confucius discusses ''ren'' in the ''Analects'', very few have these later meanings. Confucius instead used the term ''ren'' to describe an extremely general and all-encompassing state of virtue, one which no living person had attained completely. (This use of the term ''ren'' is peculiar to the ''Analects''.){{sfnp|Waley|1938|pp=27–29}}

Throughout the ''Analects'', Confucius's students frequently request that Confucius define ''ren'' and give examples of people who embody it, but Confucius generally responds indirectly to his students' questions, instead offering illustrations and examples of behaviours that are associated with ''ren'' and explaining how a person could achieve it. According to Confucius, a person with a well-cultivated sense of ''ren'' would speak carefully and modestly (§12.3); be resolute and firm (§12.20), courageous (§14.4), free from worry, unhappiness, and insecurity (§9.29; §6.22); moderate their desires and return to propriety (§12.1); be respectful, tolerant, diligent, trustworthy and kind (§17.6); and love others (§12.22). Confucius recognized his followers' disappointment that he would not give them a more comprehensive definition of ''ren'', but assured them that he was sharing all that he could (§7.24).{{sfnp|Gardner|2003|pp=52–53}}

To Confucius, the cultivation of ''ren'' involved depreciating oneself through modesty while avoiding artful speech and ingratiating manners that would create a false impression of one's own character (§1.3). Confucius said that those who had cultivated ''ren'' could be distinguished by their being "simple in manner and slow of speech." He believed that people could cultivate their sense of ''ren'' through exercising the inverted [[Golden Rule]]: "Do not do to others what you would not like done to yourself" (§12.2; §15.23) ; "a man with ''ren'', desiring to establish himself, helps others establish themselves; desiring to succeed himself, helps others to succeed" (§6.28).{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}

Confucius taught that the ability of people to imagine and project themselves into the places of others was a crucial quality for the pursuit of moral self-cultivation (§4.15; see also §5.12; §6.30; §15.24).{{sfnp|Slingerland|2003|p=34}} Confucius regarded the exercise of [[Filial piety|devotion to one's parents]] and older siblings as the simplest, most basic way to cultivate ''ren''. (§1.2).{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}

Confucius believed that ''ren'' could best be cultivated by those who had already learned self-discipline, and that self-discipline was best learned by practicing and cultivating one's understanding of [[Li (Confucian)|''li'']]: rituals and forms of propriety through which people demonstrate their respect for others and their responsible roles in society (§3.3). Confucius said that one's understanding of ''li'' should inform everything that one says and does (§12.1). He believed that subjecting oneself to ''li'' did not mean suppressing one's desires but learning to reconcile them with the needs of one's family and broader community.{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}

By leading individuals to express their desires within the context of social responsibility, Confucius and his followers taught that the public cultivation of ''li'' was the basis of a well-ordered society (§2.3).{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}} Confucius taught his students that an important aspect of ''li'' was observing the practical social differences that exist between people in daily life. In Confucian philosophy these "five relationships" include: ruler to ruled; father to son; husband to wife; elder brother to younger brother; and friend to friend.{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}

''Ren'' and ''li'' have a special relationship in the ''Analects'': ''li'' manages one's relationship with one's family and close community, while ''ren'' is practiced broadly and informs one's interactions with all people. Confucius did not believe that ethical self-cultivation meant unquestioned loyalty to an evil ruler. He argued that the demands of ''ren'' and ''li'' meant that rulers could oppress their subjects only at their own peril: "You may rob the Three Armies of their commander, but you cannot deprive the humblest peasant of his opinion" (§9.26). Confucius said that a morally well-cultivated individual would regard his devotion to loving others as a mission for which he would be willing to die (§15.8).{{sfnp|Riegel|2012|loc="2. Confucius' Social Philosophy"}}